TRV
Translation
King James Version
And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
Complete Jewish Bible
God blessed the seventh day and separated it as holy; because on that day God rested from all his work which he had created, so that it itself could produce.
Berean Standard Bible
Then God blessed the seventh day and sanctified it, because on that day He rested from all the work of creation that He had accomplished.
American Standard Version
And God blessed the seventh day, and hallowed it; because that in it he rested from all his work which God had created and made.
World English Bible Messianic
God blessed the seventh day, and made it holy, because he rested in it from all his work of creation which he had done.
Geneva Bible (1599)
So God blessed the seuenth day, and sanctified it, because that in it he had rested from all his worke, which God had created and made.
Young's Literal Translation
And God blesseth the seventh day, and sanctifieth it, for in it He hath ceased from all His work which God had prepared for making.
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Commentary on Genesis 2 verses 1–3
1 ¶ Thus the heavens and the earth were finished, and all the host of them.
2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
We have here, I. The settlement of the kingdom of nature, in God's resting from the work of creation, Gen 2:1, Gen 2:2. Here observe, 1. The creatures made both in heaven and earth are the hosts or armies of them, which denotes them to be numerous, but marshalled, disciplined, and under command. How great is the sum of them! And yet every one knows and keeps his place. God uses them as his hosts for the defence of his people and the destruction of his enemies; for he is the Lord of hosts, of all these hosts, Dan 4:35. 2. The heavens and the earth are finished pieces, and so are all the creatures in them. So perfect is God's work that nothing can be added to it nor taken from it, Ecc 3:14. God that began to build showed himself well able to finish. 3. After the end of the first six days God ceased from all works of creation. He has so ended his work as that though, in his providence, he worketh hitherto (Joh 5:17), preserving and governing all the creatures, and particularly forming the spirit of man within him, yet he does not make any new species of creatures. In miracles, he has controlled and overruled nature, but never changed its settled course, nor repealed nor added to any of its establishments. 4. The eternal God, though infinitely happy in the enjoyment of himself, yet took a satisfaction in the work of his own hands. He did not rest, as one weary, but as one well-pleased with the instances of his own goodness and the manifestations of his own glory.
II. The commencement of the kingdom of grace, in the sanctification of the sabbath day, Gen 2:3. He rested on that day, and took a complacency in his creatures, and then sanctified it, and appointed us, on that day, to rest and take a complacency in the Creator; and his rest is, in the fourth commandment, made a reason for ours, after six days' labour. Observe, 1. The solemn observance of one day in seven, as a day of holy rest and holy work, to God's honour, is the indispensable duty of all those to whom God has revealed his holy sabbaths. 2. The way of sabbath-sanctification is the good old way, Jer 6:16. Sabbaths are as ancient as the world; and I see no reason to doubt that the sabbath, being now instituted in innocency, was religiously observed by the people of God throughout the patriarchal age. 3. The sabbath of the Lord is truly honourable, and we have reason to honour it - honour it for the sake of its antiquity, its great Author, the sanctification of the first sabbath by the holy God himself, and by our first parents in innocency, in obedience to him. 4. The sabbath day is a blessed day, for God blessed it, and that which he blesses is blessed indeed. God has put an honour upon it, has appointed us, on that day, to bless him, and has promised, on that day, to meet us and bless us. 5. The sabbath day is a holy day, for God has sanctified it. He has separated and distinguished it from the rest of the days of the week, and he has consecrated it and set it apart to himself and his own service and honour. Though it is commonly taken for granted that the Christian sabbath we observe, reckoning from the creation, is not the seventh but the first day of the week, yet being a seventh day, and we in it, celebrating the rest of God the Son, and the finishing of the work of our redemption, we may and ought to act faith upon this original institution of the sabbath day, and to commemorate the work of creation, to the honour of the great Creator, who is therefore worthy to receive, on that day, blessing, and honour, and praise, from all religious assemblies.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–3. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON GENESIS 1.24.1
Just as the trees, the vegetation, the animals, the birds and even humankind were old, so also were they young. They were old according to the appearance of their limbs and their substances, yet they were young because of the hour and moment of their creation. Likewise, the moon was both old and young. It was young, for it was but a moment old, but was also old, for it was full as it is on the fifteenth day.
Ambrose of MilanAD 397
The Six Days of Creation
He created heaven and earth at the time when the months began, from which time it is fitting that the world took its rise. Then there was the mild temperature of spring, a season suitable for all things. Consequently the year too has the stamp of a world coming to birth.… In order to show that the creation of the world took place in the spring, Scripture says: “This month shall be to you the beginning of months, it is for you the first in the months of the year,” calling the first month the springtime. It was fitting that the beginning of the year be the beginning of generation.
Augustine of HippoAD 430
City of God 22.30
Heaven, too, will be the fulfillment of that sabbath rest foretold in the command: “Be still and see that I am God.” This, indeed, will be that ultimate sabbath that has no evening and that the Lord foreshadowed in the account of his creation: “And God rested on the seventh day from all his work that he had done. And he blessed the seventh day and sanctified it: because in it he had rested from all his work that God created and made.” And we ourselves will be a “seventh day” when we shall be filled with his blessing and remade by his sanctification. In the stillness of that rest we shall see that he is the God whose divinity we desired for ourselves when we listened to the seducer’s words, “You shall be as gods,” and so fell away from him, the true God who would have given us a divinity by participation that could never be gained by desertion. For where did the doing without God end but in the undoing of man through the anger of God? Only when we are remade by God and perfected by a greater grace shall we have the eternal stillness of that rest in which we shall see that he is God.
BedeAD 735
Commentary on Genesis (Hexaemeron)
And He blessed the seventh day and sanctified it, because on it He had rested from all His work which God had created and made. That is, having completed the adornment of the world, He had ceased from instituting new kinds of things. Nor should this be considered contrary to the saying in the Gospel: My Father works until now, and I work (John 5:17). Clearly responding to those who complained that the Sabbath was not observed by Him, invoking the authority of this ancient Scriptural rest of God. For He had ceased on the seventh day from creating kinds of creatures, because He no longer created any new kinds; thereafter, however, He works the administration of these same kinds which He had instituted even to this very day, so that not even on that seventh day would His power cease to govern heaven and earth, and all things which He had made, otherwise they would immediately fall apart.
BedeAD 735
Commentary on Genesis (Hexaemeron)
And He blessed the seventh day and sanctified it. That is to say, with the blessing and sanctification which He more fully intimates to His people in the law, saying: Remember the sabbath day, to keep it holy. Six days you shall labor, and do all your work: but the seventh day is the sabbath of the Lord your God, in it you shall not do any work (Exod. XX, 8). And a little further on: For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day (Exod. XX, 11). Therefore, the Lord blessed the seventh day and sanctified it. Indeed, the blessing and sanctification of the seventh day were made as a type of greater blessing and sanctification. For just as by the frequent, or rather daily, sacrifices in the law the blood of the Lord's passion, which was to be poured out once for the salvation of the world, was signified; so also by the rest of the seventh day, which was always celebrated after the works of six days, that great day of the Sabbath, in which the Lord was once to rest in the tomb, was prefigured, having completed and perfected on the sixth day all His works, by which He was restoring the world, which He had perfect in the sixth day, now lost. On which also, as if recalling His original work, with an open word He declared that He had now completed the salvation of the world. For when He had taken the vinegar, He said: It is finished, and He bowed His head, and gave up His spirit (John XIX, 30). But this sanctification and blessing of the seventh day, and God's rest in it after His very good works, signified that we individually tend to the rest of heavenly life after the good works He works in us both to will and to do, in which we may enjoy His eternal sanctification and blessing. Hence, it is well written that the seventh day did not have an evening, because evidently it signifies our perpetual rest in it.
Thomas AquinasAD 1274
He blessed: The blessing referred to the increase by multiplication; for which reason God said to the creatures which He blessed: "Increase and multiply." Now, this increase is effected through God's Providence over His creatures, securing the generation of like from like.
And sanctified it: It is right that the seventh day should have been sanctified, since the special sanctification of every creature consists in resting in God. For this reason things dedicated to God are said to be sanctified. The seventh day is said to be sanctified not because anything can accrue to God, or be taken from Him, but because something is added to creatures by their multiplying, and by their resting in God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 2:3 serves as the divine capstone to the creation week, detailing God's sovereign act of blessing and sanctifying the seventh day. This pivotal verse establishes a foundational pattern of sacred rest, not merely as a cessation of labor, but as a deliberate designation of time infused with divine favor, marking the perfect completion of God's creative work and setting a precedent for all subsequent time, highlighting His satisfaction and the inherent goodness of His finished cosmos.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 2:3 employs several literary devices to convey its profound theological truths. Anthropomorphism is evident in the description of God "resting," which attributes a human-like action to the divine. This is not to suggest God experiences fatigue, but rather to communicate His satisfaction and the cessation of His creative activity in terms comprehensible to humanity. The Repetition of "God" and the emphasis on "all his work which God created and made" serves to underscore the totality, perfection, and divine origin of creation. The very concept of the "seventh day" carries significant Symbolism, as the number seven often represents completion, perfection, and divine fullness in biblical numerology. Furthermore, God's declarative acts of "blessing" and "sanctifying" exemplify Divine Fiat, where reality is established and designated by God's authoritative word and action.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 2:3 is foundational to understanding God's nature and His design for creation. It profoundly reveals God as the sovereign Creator whose work is utterly complete and perfect, requiring no further effort or improvement. His rest is a declaration of divine satisfaction and ultimate authority over all He has made. This verse inaugurates the concept of sacred time, distinct from the ordinary flow of days, highlighting God's intrinsic design for a rhythm of work and rest. This pre-Mosaic institution of the Sabbath principle demonstrates God's benevolent concern for the well-being of His creation, particularly humanity, by establishing a pattern that invites participation in His ordered rhythm of life and worship. It serves as the theological bedrock for the later Sabbath commandment given at Sinai, rooting human rest in the divine pattern.
REFLECTION AND APPLICATION
Genesis 2:3 calls believers to embrace a rhythm of rest, not as mere idleness, but as a sacred cessation rooted in God's own pattern of completion and satisfaction. By honoring periods of rest, whether a day, a season, or moments of quiet reflection, we acknowledge God's perfect and finished work, both in creation and, supremely, in redemption through Christ. This alignment with God's design fosters our physical, mental, and spiritual flourishing, reminding us that our identity and worth are not solely tied to our productivity. This divine blueprint encourages us to set apart time for worship, reflection, and renewal, trusting in the sufficiency of God's provision and anticipating the ultimate Sabbath rest that remains for the people of God in Christ. It invites us to cease from striving, to trust in God's completed work, and to find our peace in His perfect order.
Questions for Reflection
FAQ
Does God truly "rest" as humans do?
Answer: No, God's "rest" (Hebrew shâbath, H7673) in Genesis 2:3 does not imply weariness, fatigue, or a need for recuperation, as if He were exhausted from His creative endeavors. Scripture explicitly affirms that God "faints not, neither is weary" (Isaiah 40:28). Rather, His rest signifies the absolute completion and perfection of His creative work. He ceased from creation because it was finished, flawless, and required no further additions or improvements. It is a rest of divine satisfaction, a cessation of creative activity, and a declaration of the inherent goodness of all He had made, not a recovery from exertion.
What is the difference between God "blessing" and "sanctifying" the seventh day?
Answer: To "bless" (Hebrew bârak, H1288) the seventh day means God imbued it with His divine favor, making it inherently beneficial, prosperous, and a conduit of His goodness for creation. It is an act of divine impartation, bestowing positive qualities and well-being upon that specific period of time. To "sanctify" (Hebrew qâdash, H6942) it means God set it apart as holy, declaring it sacred and distinct from other days. It is an act of divine designation, marking the day as uniquely belonging to God and intended for His special purposes, elevating it to a sacred status. Together, these acts elevate the seventh day to a unique status of divine favor and holiness, making it a special time for both God and His creation.
Is the Sabbath commandment from Genesis 2:3 still binding for Christians today?
Answer: While Genesis 2:3 establishes the foundational principle of a divinely appointed day of rest and holiness, the specific Mosaic Sabbath commandment given to Israel (Exodus 20:8-11) is understood differently in the New Covenant. Christians recognize the underlying principle of rest, worship, and devotion to God, but the legalistic observance of a specific day (Saturday) is not universally mandated. The New Testament emphasizes that Christ is the fulfillment of the Sabbath, offering true rest from the burden of sin and legalism (Matthew 11:28). Believers enter into God's rest through faith in Christ's finished work (Hebrews 4:9-10). The emphasis shifts from a legalistic day to a spiritual reality and a pattern of life, often expressed through corporate worship on the Lord's Day (Sunday) in remembrance of Christ's resurrection, signifying the new creation and the ultimate rest found in Him.
CHRIST-CENTERED FULFILLMENT
Genesis 2:3, with its establishment of a divine pattern of rest after completed work, finds its ultimate and profound fulfillment in Jesus Christ. While the original Sabbath pointed to God's finished work in creation, Christ embodies the true and ultimate rest for humanity, not merely from physical labor, but from the burden of sin and the futile striving for righteousness by works (Matthew 11:28-30). He is the Lord of the Sabbath (Mark 2:28), who perfectly completed the work of redemption on the cross, declaring "It is finished" (John 19:30). Through His perfect life, atoning death, and glorious resurrection, Christ has accomplished all that is necessary for our salvation, allowing believers to cease from their own works and enter into God's eternal rest through faith in His finished work (Hebrews 4:9-10). Thus, the Sabbath principle, inaugurated in creation, culminates in Christ, who is our peace, our true Sabbath rest, and the source of our spiritual flourishing.